Loving the Convert This Mitzvah So Important, That in Parashas Eikev the Verse Instructs Us to “Love the Ger” (Devarim It Should Occur More Than Any 10:19)

The Institute for Dayanim And under the auspices of Beis Horaah in memory of Baruch and Bracha Gross

Eikev 5777 371

Dear Reader, This week’s article discusses the mitzvah to love the convert. Our article this week focusses What is the nature of this love, and how is it distinct from the on the obligation to love the ger. general obligation to love our fellow Jew? Is there a mitzvah to Rabbi Eliezer points out (Bava accept converts, based on this special love? And does our love Metiza 59) that this obligation, of a convert give him precedence in charity donations and other whether in the positive form social matters? We will address these questions, and more, in of loving the ger or in the this week’s article. negative form of avoiding his This week’s Q & A addresses the question of wearing one’s tzitzis hurt and injury, is mentioned out. in the Torah more times than any other mitzvah, including Shabbos and idolatry. Why is Loving the Convert this mitzvah so important, that In Parashas Eikev the verse instructs us to “love the ger” (Devarim it should occur more than any 10:19). This is understood as reference to the convert to other? Judaism: Beyond the general instruction to love all fellow Jews, Although the Sages understand the instruction as referring to we have a special obligation to love the convert. the religious convert – one Indeed, this is not the only place in the Torah where the special who joins the Jewish faith from relationship with the convert is noted. In thirty-six instances the outside – commentators point Torah notes the obligation to love the convert or to refrain from out that the simple meaning of the verse refers to a stranger. causing him any anguish or pain (see Bava Metzia 59b). We are instructed to love This seems to be difficult. If we are in any case instructed to love the stranger, just as we were our fellow-Jew—as the Torah states, “love your fellow-Jew as strangers in the land of Egypt. yourself” (Vayikra 19:18)—why is there a need to instruct us Sefer Ha-Chinuch (431) highlights this meaning: “We to love the convert? Is the instruction not redundant, since after must learn from this precious conversion the convert is as much a Jew as any other? mitzvah to pity those who are Commentaries give different answers to this question. The Ibn strangers in the land… as we see that the Torah obligates us Ezra explains it is because a convert generally has a weaker social to have compassion on those status. This makes him more vulnerable to the pitfalls inherent to who require our assistance. any society, and there is therefore a need to reinforce our care With these dispositions we for him. The Sefer Hachinuch (431) also states that the reason the Torah adds a specific prohibition is the difficulty encountered ØØ by a convert who left his natural surroundings to join a foreign merit compassion from nation. Hashem, and Divine blessings will fall upon us.” These explanations square well with the reason the Torah gives It is difficult to feel love and for the instruction to love the convert: Since you were strangers compassion for the stranger. in the land of Egypt. The Rambam (Aseh 207), by contrast, A person is naturally close notes the respect the convert deserves for the effort he made in to himself, and to those who accepting Hashem’s Torah—something that a Jew by birth did similar to him, such as family not exert. As we will discuss below, he goes so far as to compare and associates. Those who are by nature far, strangers and the love of a ger to love of Hashem Himself. foreigners, do not appeal to In the current article we will reflect on the mitzvah to love the our human instinct of love and convert. What is the nature of this mitzvah of love? Does the compassion. Moreover, the stranger is often mitzvah to love the convert also include an obligation to accept in a position of weakness, and converts? And does the mitzvah give a convert preference in it is the way of the strong to charity donations? These questions, among others, are discussed oppress the weak – as we below. know only too well from our troubled exile among the The Rambam’s Love of the Convert nations. To counter the tendency to In his letter to Obadiah the convert (Shut Harambam 293), dislike and to oppress the the Rambam opens with words of praise that are generally not stranger, the Torah instructs us found in his other writings: “I received the question of the master to love him, and even to ensure Obadiah, the wise and learned convert, may Hashem reward him that we do not oppress him. for his work, may a perfect recompense be bestowed upon him The obligation to love the by the G-d of Israel, under whose wings he has sought cover.” stranger is closely related to the concept of achdus, unity. The Rambam was asked by Obadiah if he may say the words, The virtue of unity is of course “the G-d of our fathers” in his prayers, and therefore avoid the contingent on there being shame of being different. The Rambam replied that a convert diversity among particular may use the same text as everyone else. individuals: Without diversity, the achievement of unity is While the Mishnah (Bikkurim 1:4) writes that the convert cannot merely uniformity, which is the use the same liturgy as the born Jew when bringing Bikkurim (a very opposite of unity. ruling also mentioned in the Tosefta 1:2), the Rambam prefers The virtue of unity is thus the ruling of the Yerushalmi (Bikkurim 1:4), which cites rules true only true within a diverse group that includes a range that the convert may mention “our forefathers,” for Avraham of different individuals: When Avinu is the father of all converts. The Rambam rules this in his different people unite under a Mishnah Torah (Bikkurim 4:3), and writes the same answer to single purpose, this is a true Obadiah the convert. achievement of unity. In instructing us to love the After ruling that the convert may pray with the same words as stranger, the Torah brings a Jew by birth, the Rambam concludes with the following: “Do us closer to the unity that not consider your origin inferior. While we are the descendants of Avraham, Yitzchak, and Yaakov, you derive from Him through whose word the world was created.” Scripture presents as the In another letter to Obadiah, Rambam reveals the core of our ultimate goal of humanity: The relationship with converts: a relationship of love. He explains unity of different and diverse that the obligation that the Torah has placed upon us concerning groups and individuals under converts is great: “With respect to father and mother, we have the single purpose of serving been commanded to honor and to be in awe, and with respect to Hashem. prophets, to obey them, and it is possible for one to honor, hold Today, there is no shortage in awe, and obey one whom one does not love. But with respect of ‘others’ within any given community. Whatever group we to converts, we have been commanded to love, something which might belong to, we will always is given over to the heart.” He adds that the obligation to love find a wealth of other groups the convert is parallel to the instruction to love Hashem, and and factions, of individuals with adds that even Hashem loves the convert, as it says, “and loves different customs and different the convert, in giving him food and clothing” (Devorim 10:18). outlooks. Whether or not these are the The comparison of love of the convert with the love of Hashem, ‘strangers’ that the Torah which the Rambam repeats elsewhere (see also Hilchos De’os refers to, they are ‘strangers’ 6:4), is striking. What is so special about the love of the convert? to us – and without doubt we Indeed, how is the love of the convert different from the love that are instructed to love them as we are commanded concerning every Jew? neighbors, as ‘strangers,’ or as both. Two Forms of Love If we should still ask: Why is this mitzvah mentioned by Commenting on the mitzvah to “love your neighbor as yourself,” the Torah more than every the Ramban writes that the obligation cannot be understood as other? Perhaps the answer lies literal. It is impossible for a person to love another to the degree in the human achievement of closeness to God Himself. The that he loves himself. Rather, the intention of the instruction is ability to love God, to draw that a person should act towards his fellow with love, just as he close to Him and to cleave acts towards himself: “The instruction of the Torah is to love to Him, is contingent on our one’s fellow in every matter, just as he loves himself with all ability to draw close to and to goodness.” love the stranger. For God, even more than the stranger, The Ramban proceeds to base this understanding on the wording is ‘Other’ to man. of the verse: “It is possible that since the verse says ‘to your It is in this light that Rabbi Akiva neighbor’ (lere’acha) … to make the love of both comparable in taught that the instruction “love his mind. For sometimes one loves his neighbor with the things you neighbor as yourself,” that are known to enhance his material happiness, but not with which likewise reflects the wisdom and similar qualities.” He explains that the expression human ability to extend self- love to others besides oneself, of love for others should not be tinged with the jealousy often is a “great principle of Torah.” present between neighbors, and that a person “should not limit Could it be that the Torah’s his love.” urging to love the ‘other’ is a The distinction made by the Ramban can help us understand principle more difficult, but still Rambam’s statements concerning love of the convert. The scriptural greater? command to love one’s neighbor expresses an obligation to act with love, but does not describe an instruction a mamzer, a mamzer before a nessin, a nessin to love with one’s heart—for it is impossible to over a convert, and a convert over a freed slave.” love another as one loves oneself. Concerning The Mishnah concludes that this order is applied a convert, however, Rabbi Yaakov Kamenetsky only when they are equal. However, when one is (Emes Le’Yaakov, Vayikra 19:17) pointed out a Torah scholar, and the other is not, then even that the verse uses a different expression: not a mamzer who is a scholar takes precedence love “to the convert,” but love “of the convert” over an ignorant Kohen. (es hager). One must love the convert in the full The order given by the Mishnah seems difficult. sense of the word: not merely a love expressed If there is a mitzvah to love the convert, a love in deed, but a profound love of the heart. that goes beyond that of regular Jews, how can In this, the love of the convert is comparable to it be that the convert is lower in the order of love of Hashem, for which the Pasuk uses the rescue than regular Jews? same terminology: “You shall love (es) Hashem, However, based on our explanation above, there is your G-d.” Just as there is an obligation to no contradiction. The convert has made a special love Hashem, which the Rambam describes as sacrifice. His journey into the Jewish people is attaining closeness with and knowledge of G-d unique, and for this we are commanded to love (Hilchos De’os, Chap. 2)—so we are instructed him with a special love. But this does bring him to love the convert. We must value his sacrifice. to the highest level in the Jewish nation. While We are obligated to embrace his entry beneath there might be good reason to love a certain the wings of the Shechinah, and our hearts must Yisrael more than a certain Kohen, the Kohen be full of love towards him. retains his hierarchical advantage, and must be Thus, in his letter to Obadiah the convert, saved first. Rambam writes that whereas one is not obligated All Jews form the limbs of a single body. Yet, to love one’s father and mother, one is obligated this does not mean that there are no distinctions to love the convert. The love towards a Jew can between one limb and another, and for this be expressed in deeds; but the love of the convert purpose the convert (who is also disqualified must find expression in the depths of the heart. from being a king, for instance) is not at the They are different forms of love. The Rambam top of the ladder. Our obligation is to love the concludes that only the latter is comparable to convert, with a degree of affection reserved for the love of Hashem. him alone. But this does not give him preference Order of Saving Lives in saving his life. The Mishnah in Horios (Chap. 3) teaches us the Charity Donations order of priority in which lives are to be saved. In a situation where several lives are in danger, Concerning preference for business dealings, and a person is able to save only some of those Rabbi Eliyahu Kushlevsky (Davar Shebeminyan, endangered, to whom should he give preference? mitzvah 207) wrote that one should prefer a The Mishnah writes that “a Kohen comes before convert over a born Jew. a Levi, a Levi before a Yisrael, a Yisrael before Discussing a case in which both a Jew by birth

4 Questions in all areas of halacha can be submitted to the rabbanim of our Beis Horaah at www.dinonline.org and a convert require a specific item that a person The Torah mentions no such mitzvah. However, can give as a gift, or a case in which a person in discussing the judicial process of accepting has a choice of who to conduct his business converts the Gemara (Yevamos 47b) states that dealings with, Rabbi Kushlevsky writes that the “one does not delay a mitzvah.” This implies convert should be preferred. Although we are that accepting converts does fulfill a mitzvah—a obligated to love all Jews, the obligation to love point made by the Rashbatz (Zohar Harakia). If the convert is doubled, giving him preference no mitzvah is mentioned by the Torah, which over his Jewish brethren. mitzvah does the Gemara refer to? Rabbi Kushlevsky proceeds to cite an example Several approaches are suggested to this question of this in the tale of Ruth, where we find that (see Mishnah Halachos, Vol. 16, Yoreh De’ah Boaz preferred Ruth the convert to Jewish poor. 92; Sefas Emes, Shabbos 147b; Glosses of Rav However, this rationale would apparently apply Yosef Engel, Yevamos ibid; commentary of Rabbi even to the question of whom to save first— Yehudah Perlow to Rasag, end of mitzvah 19). while the Mishnah, as cited above, teaches that In fact, the Mishnah Halachos writes that there is for saving lives the convert is not the first priority. no mitzvah to accept converts, and the mitzvah It seems then that the Jew by birth, who is given refers to those incumbent on the convert himself, preference concerning sustaining life, is also once he converts. Since he cannot do this alone, given preference concerning donations, gifts, we must assist him in doing so as quickly as and business dealings. Moreover, this is stated in possible. This seems to be the case since the the words of Rambam (Matnos Aniyim 8:17) Gemara (ibid 48b) states that the reason why and Shulchan Aruch (Yoreh De’ah 251:9), geirim have many difficulties after converting is who rule as follows: “If several poor people because they tarried in converting. are before him, or several captives, and there is However, an approach mentioned by Ri insufficient funding to sustain, clothe, or redeem Albargaloni (cited by Rabbi Perlow) is that all of them, a Kohen precedes a Levi, a Levi the acceptance of converts who truly desire to precedes a Yisrael, a Yisrael precedes a chalal … become part of the Jewish nation and keep the and a nessin precedes a convert.” Torah is a mitzvah upon Jews, and is included in The same order of preference will presumably the obligation to love the convert. apply to all other forms of giving, for which However, no one maintains that there is a preference is given to born Jews (unlike the mitzvah to seek converts. above ruling of Davar Shebeminyan). We are obligated to love the convert, and to refrain from Conclusion causing him pain and anguish. However, this The sensitivity with which the Torah approaches does not mean that when giving charity money, the ger—the stranger who has become a the convert takes precedence over others. part of the Jewish people, leaving his home Accepting Converts environment—is indicative of the society that the Torah wishes to create. Is there a mitzvah to accept converts? Those who are weak and vulnerable—the convert,

Questions in all areas of halacha can be submitted to the rabbanim of our Beis Horaah at www.dinonline.org 5 the orphan and the widow—are consistently it does not obligate, the fundamental principle is singled out for preferential treatment, for special key: We need to be sensitive to and aware of the attention and for love. weaker elements of our own society, to those whose social status places them at special risk of While it is important to understand the halachic oppression and strife—and know how to show boundaries of this love, what it obligates and what them our love and offer them our assistance. c Halachic Responsa d to Questions that have been asked on our website dinonline.org The Question: I see many Yeshiva boys wearing their Tzitzis out, whereas many other frum Jews wear them in. Is there an obligation to have your Tzitzis out? Is somebody who doesn’t do this violating something?

Answer: It is virtuous (certainly for somebody from an Ashkenaz background) to wear one’s Tzitzis out, but this is not a full obligation. Best wishes.

Sources: The Torah refers to “seeing and remembering the mitvzos of Hashem” by means of the Tzitzis, indicating that they should be worn out – as they surely were when attached to one’s regular four- cornered garments. However, the wording clearly refers to the techeles, and Chazal also refer to seeing the techeles and not to the white strings of Tzitzis. Therefore, there matter of wearing Tzitzis in or out is apparently optional. Yet, the Shulchan Aruch writes that one should wear the Tzitzis over his other garments so that he can constantly see them and be reminded of the mitzvos (Orach Chaim 8:11), and the Mishnah Berurah (8:26) strongly objected to those who tucked the fringes of their Tzitzis into their pants, writing that doing so is a denigration of the mitzvos. He compares the Tzitzis to an autographed gift from a king which the recipient would surely want to wear in the most visible manner. This is also ruled by the Shulchan Aruch Ha-Rav (8:18) concerning the fringes themselves. Yet, the Arizal would wear his Tzitzis under his other garments, and latter commentaries (including first and foremost Rabbi Chaim Vital; see Peri Etz Chaim, Tzitzis 1) explain why this is required based on Kaballah. This is the custom of most Sephardi Jews today. Moreover, there are testimonies of a number of great luminaries who wore their Tzitzis tucked in, and Rabbi Gustman zt”l used to say that all the great luminaries of pre-war Vilna used to do so. Thus, although it has become the general custom of Benei Torah to wear their Tzitzis out, this is not a full obligation, and there remain many important Torah scholars, both Sephardi and Ashkenazi, who don’t wear their Tzitzis out.